(12) Kiss the Son.--This familiar translation must be surrendered. It has against it the weight of all the ancient versions except the Syriac. Thus the Chaldaic has, "receive instruction "; LXX., followed by Vulg., "lay hold of discipline." Symmachus and Jerome render "pay pure adoration."Aquila has "kiss with discernment." Bar, in the sense of "son," is common in Chaldee, and is familiar to us from the Aramaic patronymics of the New Testament: e.g., Bar-Jonas, Bar-nabas, &c. The only place where it occurs in Heb., is Proverbs 31:2, where it is repeated three times; but the Book of Proverbs has a great deal of Aramaic colouring. Our psalmist uses ben for "son" in Psalm 2:7, and it is unlikely that he would change to so unusual a term, unless nashshek--bar were a proverbial saying, and of this there is no proof Surely, too, the article or a suffix would have been employed. "Kiss son" seems altogether too abrupt and bald even for Hebrew poetry. The change of subject also in the co-ordinate clause, "lest he (i.e., Jehovah, as the context shows) be angry," is very awkward. As to the translation of the verb, the remark of Delitzsch, that it means "to kiss, and nothing else," is wide of the mark, since it must in any case be taken figuratively, with sense of doing homage, as in Genesis 41:40 (margin), or worshipping (1 Kings 19:18; Hosea 13:2). The most consistent rendering is, therefore, proffer pure homage (to Jehovah), lest he be angry. It may be added that the current of Rabbinical authority is against our Authorised version. Thus R. Solomon: "Arm yourselves with discipline;" (so, with a slight variation, one of the latest commentators, E. Reuss: "Arm yourselves with loyalty";) another Rabbi: "Kiss the covenant"; another, "Adore the corn." Among the best of modern scholars, Hupfeld renders "yield sincerely"; Ewald, "receive wholesome warning"; Hitzig, "submit to duty"; Gratz (by emendation), "give good heed to the warning."
From the way.--The LXX. and Vulg. amplify and explain "from the righteous way." It is the way in following which, whether for individuals or nations, alone there is peace and happiness. (See Note Psalm 119:1.)
When his wrath.--Better, for his wrath is soon kindled, or easily kindled.
Put their trust.--Better, find their refuge.
Notice in the close of the psalm the settled and memorable belief that good must ultimately triumph over evil. The rebels against God's kingdom must be conquered in the noblest way, by being drawn into it.
Verse 12. - Kiss the Son. It is certainly remarkable that we have here a different word for "Son" from that employed in ver. 7, and ordinarily in the Hebrew Bible. Still, there is other evidence that the word here used, bar, existed in the Hebrew no less than in the Aramaic, viz. Proverbs 31:2, where it is repeated thrice. It was probably an archaic and poetic word, like our "sire" for "father," rarely used, but, when used, intended to mark some special dignity. Hengstenberg suggests that the writer's motive in prefering bar to ben in this place was to avoid the cacophony which would have arisen from the juxtaposition of ben and pen (פן); and this is quite possible, but as a secondary rather than as the main reason. By "kiss the Son" we must understand "pay him homage," salute him as King in the customary way (see 1 Samuel 10:1). Lest he be angry. The omission of a customary token of respect is an insult which naturally augers the object of it (Esther 3:5). And ye perish from the way; or, as to the way." To anger the Son is to bring destruction on our "way," or course in life. When his wrath is kindled but a little; rather, for soon his wrath may be kindled (see the Revised Version). Blessed are all they that put their trust in him. The writer ends with words of blessing, to relieve the general severity of the psalm (comp. Psalm 3:8; Psalm 5:12; Psalm 28:9; Psalm 41:13, etc.). (On the blessedness of trusting in God, see Psalm 34:8; Psalm 40:4; Psalm 84:12, etc.)
2:10-12 Whatever we rejoice in, in this world, it must always be with trembling, because of the uncertainty of all things in it. To welcome Jesus Christ, and to submit to him, is our wisdom and interest. Let him be very dear and precious; love him above all, love him in sincerity, love him much, as she did, to whom much was forgiven, and, in token of it, kissed his feet, Lu 7:38. And with a kiss of loyalty take this yoke upon you, and give up yourselves to be governed by his laws, disposed of by his providence, and entirely devoted to his cause. Unbelief is a sin against the remedy. It will be utter destruction to yourselves; lest ye perish in the way of your sins, and from the way of your vain hopes; lest your way perish, lest you prove to have missed the way of happiness. Christ is the way; take heed lest ye be cut off from Him as your way to God. They thought themselves in the way; but neglecting Christ, they perish from it. Blessed will those be in the day of wrath, who, by trusting in Christ, have made him their Refuge.
Kiss the Son,.... The Son of God, spoken of in Psalm 2:7; the word used is so rendered in Proverbs 31:2; and comes from another which signifies to "choose", and to "purify", or "to be pure"; hence some render it "the elect" or "chosen One", or "the pure One" (k); and both agree with Christ, who is God's elect, chosen to be the Redeemer and Saviour of his people, and who is pure free from sin, original and actual. And whereas a kiss is a token of love among friends and relations, at meeting and parting, Genesis 33:11; it may here design the love and affection that is to be expressed to Christ, who is a most lovely object, and to be loved above all creatures and things; or, as it sometimes signifies, homage and subjection, 1 Samuel 10:1, and it is the custom of the Indians to this day for subjects to kiss their kings: it may here also denote the subjection of the kings and judges and others to Christ, who is Lord of all; or else, as it has been used in token of adoration and worship, Job 31:26; it may design the worship which is due to him from all ranks of creatures, angels and men, Hebrews 1:6; and the honour which is to be given to him, as to the Father, John 5:22; which shows the greatness and dignity of his person, and that he is the true God and eternal life: in the Talmud (l) this is interpreted of the law, where it is said,
"there is no but the law, according to Psalm 2:12;''
which agrees with the Septuagint version;
lest he be angry; though he is a Lamb, he has wrath in him, and when the great day of his wrath comes in any form on earth, there is no standing before him; and how much less when he shall appear as the Lion of the tribe of Judah, and shall be revealed from heaven in flaming fire; then kings and freemen will call to the rocks to fall upon them, and hide them from him;
and ye perish from the way; the Syriac version renders it "from his way", the Son's way; and the Septuagint and Vulgate Latin versions "from the righteous way"; and the Arabic version "from the way of righteousness"; or "as to the way", as others (m), the good way; all to one sense; meaning that way of righteousness, salvation and eternal life by Jesus Christ, which being missed by persons, they are eternally lost and undone: some render it "because of the way" (n); that is, because of their sinful course of life; for the way of the ungodly shall perish itself, and therefore they that pursue it shall perish also: others render it "in the way" (o); and then the sense is, lest they perish in the midst of their course of sin, in their own evil way, they have chosen and delighted in, or, to use the words of Christ, "die in their sins", John 8:21, and everlastingly perish; for this perishing is to be understood not of corporeal death, in which sense righteous men perish, but of everlasting destruction: or the word which is rendered "from the way" may be translated "suddenly" (p), "immediately", or "straightway", and our English word "directly" is almost the same; and so may design the swift and sudden destruction of such persons who provoke the Son to wrath and anger; which sense is confirmed by what follows;
when his wrath is kindled but a little; either to a small degree, or but for a little while; for the least degree and duration of it are intolerable, and who then can dwell in everlasting burnings, or abide the devouring flames? or when it is kindled "suddenly" (q), in a moment, as Jarchi interprets it; and so sudden wrath brings sudden destruction;
blessed are all they that put their trust in him; not in horses and chariots, in riches and honours, in their own wisdom, strength, and righteousness; but in the Son of God, the Lord Jesus Christ, and who is truly and properly God; or otherwise faith and trust would not be required to be put in him: and happy are those who betake themselves to him as to their strong hold and place of defence; who look to him and believe in him for pardon, peace, righteousness, every supply of grace and eternal life; these are safe and secure in him, nor shall they want any good thing needful for them; and they have much peace, joy, and comfort here, and shall have more grace as they want it, and hereafter eternal glory and happiness.
(k) Aquila; "purum", Cocceius; so Kimchi & Ben Melech. (l) T. Bab. Sanhedrin, fol. 92. 1.((m) "quoad viam", Cocceius, Gussetius. (n) "Propter viam", Vatablus, Muis. (o) "In via", Pagninus, Junius & Tremellius, Piscator, Ainsworth, Gejerus. (p) "Subito", Noldius, p. 230. No. 1052. (q) Sept. "subito", Noldius, p. 433. No. 1371.
From the way.--The LXX. and Vulg. amplify and explain "from the righteous way." It is the way in following which, whether for individuals or nations, alone there is peace and happiness. (See Note Psalm 119:1.)
When his wrath.--Better, for his wrath is soon kindled, or easily kindled.
Put their trust.--Better, find their refuge.
Notice in the close of the psalm the settled and memorable belief that good must ultimately triumph over evil. The rebels against God's kingdom must be conquered in the noblest way, by being drawn into it.
"there is no but the law, according to Psalm 2:12;''
which agrees with the Septuagint version;
lest he be angry; though he is a Lamb, he has wrath in him, and when the great day of his wrath comes in any form on earth, there is no standing before him; and how much less when he shall appear as the Lion of the tribe of Judah, and shall be revealed from heaven in flaming fire; then kings and freemen will call to the rocks to fall upon them, and hide them from him;
and ye perish from the way; the Syriac version renders it "from his way", the Son's way; and the Septuagint and Vulgate Latin versions "from the righteous way"; and the Arabic version "from the way of righteousness"; or "as to the way", as others (m), the good way; all to one sense; meaning that way of righteousness, salvation and eternal life by Jesus Christ, which being missed by persons, they are eternally lost and undone: some render it "because of the way" (n); that is, because of their sinful course of life; for the way of the ungodly shall perish itself, and therefore they that pursue it shall perish also: others render it "in the way" (o); and then the sense is, lest they perish in the midst of their course of sin, in their own evil way, they have chosen and delighted in, or, to use the words of Christ, "die in their sins", John 8:21, and everlastingly perish; for this perishing is to be understood not of corporeal death, in which sense righteous men perish, but of everlasting destruction: or the word which is rendered "from the way" may be translated "suddenly" (p), "immediately", or "straightway", and our English word "directly" is almost the same; and so may design the swift and sudden destruction of such persons who provoke the Son to wrath and anger; which sense is confirmed by what follows;
when his wrath is kindled but a little; either to a small degree, or but for a little while; for the least degree and duration of it are intolerable, and who then can dwell in everlasting burnings, or abide the devouring flames? or when it is kindled "suddenly" (q), in a moment, as Jarchi interprets it; and so sudden wrath brings sudden destruction;
blessed are all they that put their trust in him; not in horses and chariots, in riches and honours, in their own wisdom, strength, and righteousness; but in the Son of God, the Lord Jesus Christ, and who is truly and properly God; or otherwise faith and trust would not be required to be put in him: and happy are those who betake themselves to him as to their strong hold and place of defence; who look to him and believe in him for pardon, peace, righteousness, every supply of grace and eternal life; these are safe and secure in him, nor shall they want any good thing needful for them; and they have much peace, joy, and comfort here, and shall have more grace as they want it, and hereafter eternal glory and happiness.
(k) Aquila; "purum", Cocceius; so Kimchi & Ben Melech. (l) T. Bab. Sanhedrin, fol. 92. 1.((m) "quoad viam", Cocceius, Gussetius. (n) "Propter viam", Vatablus, Muis. (o) "In via", Pagninus, Junius & Tremellius, Piscator, Ainsworth, Gejerus. (p) "Subito", Noldius, p. 230. No. 1052. (q) Sept. "subito", Noldius, p. 433. No. 1371.